Law (k) Heb. 10. Lex dicitur umbram habuisse non ipsam rerum imaginem nec potuisse accedentes perfectos facere non portuisse auferre peccata mundare conscientiam Deum hostias oblationes noluisse nec ei placuisse quod intelligi debet inordine ad justificationeÌ„ ex opere operato naÌ„ alioquin negari non potest quin ei placut rint ex obedientia devotione offerentis nam vocanntr odor suavissimus Gerhard locor tom 4. col mihi 302. Heb. 10.1.8 is said not to make the commers thereunto perfect and not to take away the conscience of sinnes or to purge the conscience and that Sacrifices and offerings he would not neither had pleasure therein God in the Law did command them Levit. 1.2 3 4. and they were oftentimes a sweete savour unto him but this place is to be understood in order to justification from the workes done God approving of them as they were done in faith as Types untill the comming of the Messiah but he could not away with them when they were done without faith and when men looked for Justification by the bare externall performance of them Whereas Pag. 43. he sayes Johns Doctrine is the bringing in of a better hope (l) Adhuc enim in eo verfatur auctor hujus Epistolae ut doceat Loviticum Sacetdorium posteriore abrogatum neque de prioris usu vel ullum adhuc verbum fecit Beza in loc Heb. 7.19 the meaning of this place may be understood by what hath beene said before Marke the opposition The Apostle speakes to those who looked for perfection by the Law in opposition to Christ and did hold to the shadowes of the Law after the comming of Christ he compares Christs Priesthood and the Levitical together shewing the perfection of the one above the other speaking here of the Leviticall Priest-hood abrogated and not of the former use of it and out of question for substance the Fathers had the same hope with us neither better nor worse of eternall life (m) Bellar. Tom. 3. de Sacrament Contr. 1. Bellarmin would have the Law to have had onely unprofitable Ceremonies from which he labours to prove that the Fathers could not be justifyed and received into Heaven before Christs comming in the flesh The (n) Caeremomae 〈◊〉 perfe crant mutiles sed superinducta in eis spes Missue non suiâ—ses man is por fidemenim in Chustiun veâ—mrum justificabantur ut nos per fidem in Christum exhibitum Tossan in loc Ceremonies by themselves were unprofitable but the hope of the Messiah shadowed in them was not a vaine thing for the fathers were justified by faith in Christ to come as we are by faith in Christ exhibited Pag. 43. We will consider saith he the difference of that repentance which was taught by the Prophets from that repentance which was taught by John First for the repentance preached by the Prephets there is a Definition of repentance which is reprehended by some and justly as comming short of that repentance which is preached under the Gospell it is this to bewaile sinnes that we have committed or emitted to for sake those that we have bewailed This definition seemeth to me to expresse to the full that repentance which was taught by the Prophets these are his words at the beginning of pag. 44. let us looke a little into them this definition is given by the (o) Paenitere est ante acta peccata de flere flenda non committere Magist lib 4. dist 14. Master of the Sentences but marke his words he saith this definition is justly to be reprehended and yet it seemes to him as he saith to expresse to the full that repentance which was taught by the Prophets Now judge whether the Prophets taught such a repentance as may upon any tearmes be justly reprehended Did not these holy men of God speake as they were moved by the holy Ghost 2 Pet. 1.21 What will follow then but that he doth in plaine termes affirme that the Holy Ghost may justly be reprehended Oh blasphemy but let us see how the repentance the Prophets taught and Johns repentance differ how Johns repentance was more then the Prophets how Johns goes one step higher He sets downe Johns repentance to be this Luke 3.3 The baptisme of repentance for remission for his appeale whether it be not better rendred unto remission of sinnes then for remission of sinnes I let it passe as not worth the while did not the Prophets preach the washing of repentance for remission of sinnes neither did they place repentance in the externall washing but in the inward purifying of the heart by Faith (p) Continuo praedicat paenitentiam conversionem ad Dominum Pellican in loc Jer. 4.14 O Jerusalem wash thine heart from wickednesse that thou mayst be saved The question will be whether the repentance John preached was a (q) Quid novi ergo a novo hoc allatum doctorevel protangelo Sane doctrinam si spectes ipsam resipiscentiae quae apud propheras nominatur recessus a malo reditus ad meliora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five reditus est quidam ad Deam quem a nobis peccata nostra se junxetant eadem est Joannis quae et Mosis er aliorum propherarun seria ad conversionem exhortatio Pelarg. quae Evang in ca. 3. Mart. quae 2. new repentance and different from that repentance which was preached by Moses and the Prophers it was Moses his whole studie how hee might bring the Israelites to true repentance and this is evident in the ninth and tenth Chapters of Deuteronomie And how often nay continually did the Prophets call upon the people to repent witnesse these Scriptures Isa 45.22 Jer. 14.22 Ezek. 18.30 Hose 14.1 Joel 2.12 Therefore also now saith the Lord Turne yee even to me with all your heart what repentance could John preach more then this Certainely Johns and theirs was one and the same Doctrine of repentance there was a difference in the manner of preaching but the doctrine was the same Repentance is a conversion or turning Now every conversion is conversant between two termes The one is called the terme from which the other to which And so in repentance that from which is our sinnes and evill life from the consideration whereof ariseth griefe and forrow and contrition That to which is God towards whom the contrite and drooping heart doth lift and raise up it selfe in confidence of mercy promised and by beleeving the remission of sinnes for Christ his sake the Mediatour from which it is manifest that contrition and faith are two proper essentiall parts of repentance Act. 14.15 And preach unto you that yee should turne from these vanities unto the living God How can we turne to God but by Faith Act. 20.21 Testifying both to the Jewes and also to the Gentiles repentance towards God and Faith toward our Lord Jesus Christ was not (r) Cum
words Peter went out and wept bitterly hath this passage Peter therefore wept bitterly he wept that he might with teares wash away his sinne If thou wilt obtaine pardon wash away thy offence with teares thus the Father (f) Tria sunt genera Baptismi quorum primum quo sordes peccatorum per regenerationis lavacrum abluuntur Secondum quo quis sanguine suo per Martyrium baptizatur Est autemtertium baptisina lachrymarum Isidor de offic eccle lib. cap. 22. sol mihi 411. Isidor Hispalensis who lived a thousand yeares agoe saith there are three kinds of baptisme or washing The first whereby the defilements of sinne are washed away by the laver of regeneration The second when one is baptized in his owne blood by Martyrdome with which baptisme Christ was like wise baptized The third is the baptisme or washing of teares To preach then that teares of repentance wash away sin is no new Doctrine and is not injurious to but doth magnifie the blood of Christ Teares being an effect flowing from the conscience sprinkled with the blood of Christ Musculus upon the first of Esay propounds this question How the Prophet exhorts men to wash and cleanse themselves seeing it is not in their power And 1 Joh. 1. The blood of Jesus Christ washeth us from all sinne He answers it thus That this (g) Hujusmodi resipiscentia causa est repurgationis non per quam sed sine qua non Muscul com in loc repentance here required is the cause of our washing or cleansing not the cause by which but the cause without which our sinnes cannot be washed away And they are said to wash away our sinnes not considered in (h) Non in reipsa intrinseca bonitate actus sed in divina acceptatione pactione ordinatione Cassand Ep. 19 pag. mihi 1110. themselves or in regard of intrinsecall goodnesse in the Act of shedding them but in regard of Gods acceptation who doth in and through Christ accept of them in regard of Gods covenant and promise in regard of his ordination who hath ordained that such as shall bee saved shall weepe for their sinnes There is a washing of Sanctification and Regeneration as well as to Justification By true repentance these benefits doe redound of beleevers First remission of sinnes Marke 1.4 John did preach the baptisme of repentance for the remission of sinnes Thus while hee intitles his booke Johns doctrine hee labours as much as in him lyeth to overthrow Johns Doctrine Act. 3.19 Repent therefore and bee converted that your sinnes may bee blotted out Secondly the favour of God Luke 4.18 The Spirit of the Lord is upon mee because hee hath annointed mee to preach the Gospel to the poore he hath sent mee to heale the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at libertie those that are bruised to preach the acceptable yeare of the Lord Luke 15.7 Joy shall bee in heaven over one sinner that repenteth as you may see in the parable of the Prodigall The third benefit is righteousnesse before God Luk. 18.14 The Publican bewailing his condition in true repentance our Lord saith he went downe to his house justified rather than the other by (h) Uterque descendit domum sed impari fructu Publicanus vere justificatus Pharisaeus coram hominibus ranrum Areti in loc rather is meant the Publican was truely justifyed the Pharisee before men onely The Publican in the sight of God they had both their Righteousnesse the one hypocriticall the other reall who was justifyed of God So that rather must not be understood of one and the same Righteousnesse as though the difference consisted onely in this That the Publican was more justifyed the Pharisee lesse the Pharisee he justifyed himselfe before men hypocritically the other was justifyed of God which is much rather to be chosen Fourthly The gift and inhabitation of the Holy Ghost Act. 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and yee shall receive the gift of the Holy Ghost Fifthly The hearing of our prayers 1 Joh. 3.21 22. If our heart condemne us not then we have confidence toward God And whatsoever we aske we receive of him The Sixth is Salvation and life eternall Act. 11.18 Then hath God also to the Gentiles granted repentance unto life The seventh is Freedome from temporall punishments or to be sure a mitigation of them Jonah 3.10 And God saw their workes that they turned from their evill wayes and God repented of the evill that he had said 2 Chron. 12.12 And when he humbled himselfe the wrath of the Lord turned from him that he would not destroy him altogether This is contrary to what he taught on a Fast day as I was credibly informed That we did not Fast and humble our selves for the turning away of Gods Judgements Looke well upon these particulars and consider the places of Scripture and you shall finde it no blasphemy to say repentance washes away sin Now let us see how all these benefits are attributed to repentance and how they may be said to be the fruites of it Not (i) Observandum est paenitentiae haec tribui non ratione contritionis quasi illa sit meritum quoddam ac causa remissionis peccatorum sed ratione hdei quae est essentialis pars paenitentiae Quod ergo partis quidem primatiae pro prium est illud usitata Scripturae phrasi toti tribuitur Gerhard locor Tom. 3. col mihi 428. in regard of contrition as if that were a certain merit and cause of remission of sinnes I meane the meritorious cause though as I said it is Causa sine qua non the cause without which we cannot receive them but in regard of Faith which is an essentiall part of repentance which doth apprehend Christ and in Christ doth freely receive the grace of God remission of sinnes righteousnesse the gift of the Holy Ghost and life eternall That therefore which is proper to a part it being the principall part That is by the usuall phrase of Scripture attributed to the whole Especially when as true and saving Faith and true contrition and the study of new obedience are inseparably joyned together I hope then we may use Scripture phrase without blasphemy Page 49. The latter end he sayes This doctrine workes hideous effects in the Church of God The simple people being asked how they thinke to make satisfaction to God for sin have answered by lamenting and amending Are not these simple people those that have lived the ten yeares under his Ministery they are simple indeed Aske a Childe that can say the Church Catechisme which in teaching repentance tells us Wee must have a lively Faith in Gods mercy through Christ with a thankefull remembrance of his death and he will tell you he hopes to make satisfaction by the merits of Jesus Christ We
of faith viz. that there is one degree of justifying faith which in order of nature goes before (e) Fides justificans praecedit justificationem ipsam ut causa suum effectum sed fides justificationem apprehendens prehenssatio praesupponit ac sequitur justificationem ut actus objectum suum circa quod versatur Ames Medul pag. 119. Quod objicitur vim justificandi non esse fidei ex seipsa sed quatenus Christum recipit libenter admitto nam si per se vel intrinseca virtute ut loquuntur justificatet fides ut est semper debilis ac imperfecta non efficeret hoc nisi ex parte sic manca esset justitia quae frustulum salutis nobis conserret Nos quidem nihil tale imaginamur sed proprie loquendo Deum unum justificare dicimus deinde hoc idem transferimus ad Chrislum quia datus est nobis in justitiam Fidem vero quasi visi conferimus quia nisi exinaniti ad expetendam Christi gratiam aperto animae ore accedimus non sumus Christi capaces unde colligitur non detrahere nos Christi vim justificandi dum prius cum recipi fide docemus quam illius justitiam Calvin Institut lib. 3. cap. 11. Sect. 7. remission of sins by which we obtaine forgivenesse of sinnes and by which we are justifyed before God Act. 26.18 That they may receive forgivenesse of sinnes and inheritance among them which are sanctified by faith that is in me Act. 13.38 39. Through this man is preached unto you the forgivenesse of sinnes and by him all that beleeve are justifyed and there is another degree of justifying Faith which followeth after justification and remission of sinnes whereby we being perswaded and in some measure assured of the remission of our sinnes we are justified in the Court of Conscience this being an effect of justifying faith And this may be proved by that Scripture he makes use of to prove his declarative justification by Faith Rom. 5.1 Therefore being justified by Faith we have peace with God through our Lord Jesus Christ The Apostle (f) Ex hoc etiÌ„a leco certissimo aâ—gumento colligi potest justificationem ex sola fide Id autem constat ex effecto ad hunc modum Id per quod justificamur opoâ—ter ut nos pacatos reddat erga Dcum Pet. Mar. Com. in loc shewing that we are justifyed by Faith alone in the sight of God sets downe peace with God as an effect of justifying Faith which peace may be called the assurance of faith so that you see this declarative justification is no more but an effect of that faith without which we cannot be justifyed before God if he had proved by Scripture that faith is onely declarative in regard of justification it had beene something but it s altogether against the Word of God but to informe us the better I will set downe what justification is Justification is an action of God freely of his owne mercy and favour absolving a beleeving sinner from the whole curse due to his sins and accounting him perfectly just in his fight unto eternall life in heaven through the perfect obedience sufferings of Christ imputed to his Faith unto the everlasting praise and glory of Gods justice mercy and truth Rom. 3.24 25. chap. 4 5 chap. 5.19 2 Cor. 5.19 Rom. 4.4 Now judge by this whether a man can be justified by Gods imputation of Christs righteousnesse without Faith Faith and justification according to Scripture being inseparable Page 37. He sets downe the causes of justification First saith he it is God that justifyeth Rom. 8.33 efficienter as being the efficient cause of our justification Secondly it is the blood of Christ that justifieth Rom. 5.9 here is the materiall cause of our Justification Thirdly it is Faith that justifieth Declaratively I never read in Divinity amongst the causes (g) Est certus causarum ordo nec datur in iis processus in insinitum Kekerman Systemat Logic-lib 1. c. 14. of justification the declarative cause to be one never I thinke did any man heare a subject of so great concernment so lamely handled especially this Sermon as he confesseth in his Epistle being the quintessence of ten yeares Sermons let us see the causes of Justification The (h) Causa efficiens justificationis active intellectae est tota â—S Triniras causa ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est mera gratta sive gratuiâ—â—s Dei favoricausa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficient cause of Justification understood actively is the whole blessed Trinity 2 Cor. 5.19 1 Cor. 6.21 that which inwardly moves God is the meeregrace and free favour of God Rom. 3.14 Eph. 2.8 Tit. 3.4 5. the outward moving cause herein is Christ as God-man our Mediator because we obtaine this gift from his merit The (i) Causa eius instâ—umentalis est verbum evangeliiâ— justifica tonis passive sumprae respeclu hominiâ— qui justificatur nulla causa est nisi instrumentalâ— â—des instrumentall is the word of the Gospell Rom. 1.16 Justification taken passively in respect of man who is justified there is no cause but instrumentall and that is faith alone which as Logicians speake is a Passive instrument The (k) Materia justincationis active sumprae est Christi satisfactio qua peccatis nostris paenas debitas persolvit o bedientiam legi perfectam praestitir Materit ejus paslive acceptae est homo quidem in se miser Materiall cause of Justification taken actively is the satisfaction of Christ whereby he did undergoe the punishment due to our sinnes and did performe perfect obedience to the law for our Divines generally understand by Christs satisfaction his active and passive obedience The materiall cause taken passively is man in his naturall condition The (l) Forma ejus active intelle ctae est totius satisfaction is Christi imputatio qua tota quoque nostra est non secus ac si ipsi eam praestitisemus Forma justificationis passive acceptae est qua credences fide velat animae manu Christum cum roto merito suo apprehendunâ— sibique applicant formall understood actively is the imputation of the whole satisfaction of Christ whereby it is wholly made ours even as if we our selves in our owne persons had made this satisfaction Phil. 3.8.9 The formall being taken passively is when men beleeving doe by faith which is as the hand of the Soule apply unto themselves and apprehend Christ with all his merits The (m) Finis istius beneficii est dei gloria et salus nostra Welleb Christ Theol Compend lib. 1. cap. 30. finall is the glory of God and our Salvation or if you will take them more briefly thus First the efficient cause of Justification is the grace of God Secondly the materiall is Christ our redeemer Thirdly the formall is Imputation of our sinnes to him and his Justice to us Fourthly the Instrumentall
doe not teach (k) Idololatrica est paeniteÌ„tia papistarum quam ponunt 1. in contritione 2. in confessione 3 satisfactione quaque peccata expiari putant Wolleb Compend Theol. lib. 2 cap. 3. p. 291. repentance consists first in contrition secondly confession thirdly satisfaction whereby our sins are expiated Pag. 50. At the beginning he goes on thus God people it is dying not crying will give satisfaction for sins I answer did Christs dying exclude his crying who as the Apostle saith Heb. 5.7 In the dayes of his flesh when he had offered up Prayers and supplications with strong crying and teares Was this crying and these teares excluded in point of satisfaction for sins Againe we doe not say that teares of repentance make or give satisfaction but this satisfaction of Christ is given to no man but to him in whom are teares of repentance and crying teares in true repentance is dying to sinne else what becomes of Christian mortification and therefore this crying is dying We make not teares the cause but an effect flowing from the satisfaction of Christ by Faith applyed to the soule Zach. 12.10 And they shall (l) Quis enim vere fidelium non plangit peccatis suiscausam se dedisse occisioni crucifixioni Christi hlii Dei hominis ideoque amarissime semper pii Judaei gentes Domini passionem plangunt Pellican in loc looke upon him whom they have pierced and they shall mourne for him They that by Faith looke at Christ crucified for their sins cannot but shed teares of repentance Page 50. At the latter end he propounds this question Did not the Prophets also Preach remission of sins upon true repentance If we should hold him close to his owne phrase of speech strictly taken as he doth others we may conclude out of his owne mouth To preach remission of sins upon true repentance that he speakes blasphemy against the blood of Christ without which there is no remission for as satisfaction so remission of sinnes is onely by the blood of Christ but of this by the way Hee goes on in these words I answer the Prophets must be considered preaching either the New Covenant or the Old for they preached the New also They did never Preach the Old and New Covenant in opposition to one another The Law sayes he did not could not disanull the Covenant that was made to Abraham 430. years before this place overthrowes and confutes him to his face and he alledgeth it against himselfe In the new Covenant sayes he the Prophets preached eternall remission in the Old they preached actuall remission by legall services but not eternall which remission is called by the Apostle a fleshly purifying This place concerning the Covenant made to Abraham (m) Conjungi misccri nulla ratione queunt quod non ita est a cipiendum quasi doctrina legis doctrina Evangelâ—i mutuo repugnent ita enim Dous sibi in suo verbo repugnater quod absit sed quod justihcationis modus in lege Evangelio monstratus contratie se haber aut ut nec simul stare anc misceri in unum possunt magis quam aqua ignis simul consistere in unum elemontum possunt Pareus com in loc Gal. 3.17 is not so to be understood as if the Doctrine of the Law and of the Gospell were mutually repugnant contrary to each other for so God should be repungant contrary to himselfe in his owne Word which God forbid in the least thought but in regard of the manner of justification set forth in the Law and in the Gospell So they are contrary and cannot be mixed together be made one or stand together no more than fire and water can consist together or be made one and the same element We must here againe marke the opposition betweene the Law and the promise The false Apostles did attribute the effect of (n) Proinde alrius quiddam in caeremoniis considerat nempe effectum justincationis quem illis tribuchant pseudoapostolâ— conscientiarum obligationem Calvin in loc Justification to legall ceremonies and so did lay a yoke upon mens consciences the yoke of ceremonies but what 's the meaning of the Apostle when he saith The Law cannot disanull and make the promise of none effect why the Impostors did deny salvation promised to be freely given to men and obtained by Faith and did urge the Ceremonies of the Law as necessary cessary for the obtaining thereof And so did set the Law in opposition to the Promise to disanull it which the Apostle affirmes cannot be well then the Law did not nor could not disanull the promise made to AbrahaÌ„ but the false Apostles in Pauls time would have had it so And the Prophets should have beene no lesse than false prophets if they had Preached the Old Covenant in opposition to the New And whereas he saith They did in the Old Covenant Preach Actuall remission by legall scrvices but not eternall now he sets downe what he meanes by actuall remission namely a fleshly purifying for so he saith the Apostle calls it First I answer that where there is actuall remission of sins in the sight of God there must needs be eternall Otherwise a man may be a Childe of God to day and to morrow a cast-away which is Arminianisme in the highest degree if not Popery and contrary to what himselfe hath delivered to wit that God hath pardoned all the sinnes of beleevers past present and to come I would see how he can prove this actuall remission by legall services The Scripture makes mention of no such remission And the Prophets did Preach against remission by legall services consisting onely in a fleshly purifying nay they did abhorre and cry downe the legall services of the people when they did performe them to the purifying of the flesh not having respect to the inward purifying of the heart by Faith Isa 1.11 12. To what purpose is the multitude of your sacrifices unto me saith the Lord I am full of the burnt offerings of Rams and the fat of fed beasts I delight not in the blood of Bullockes or of Lambes or of Hee Goates ver 13. Bring no more vaine oblations incense is an abomination unto me by this place you may see the Prophet Preacht against legall services as restrained to the purification of the flesh onely and did by them presse the people to looke farther to wit to the spirituall purification as ver 16. Wash ye make you cleane c. They did not preach in the old Covenant actuall remission by legall services but in reference to Christ else they should stand guilty of that which the Apostle speakes Rom. 9.31 32. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse wherefore because they sought it not by faith but as it were by the workes of the Law Certainely the Prophets never preached any righteousnesse or remission by legall services
speaking of the Limbus saith this place now remaineth empty So that the Papists you see shut the Fathers out of Heaven but for a time and that not to suffer the torments of hell but the punishment of losse onely But according to his proposition if the knowledge of actuall and eternall remission was no Article of the Jewes Creed they must needs suffer the losse of Heaven and the torments of hell and that not for a time but to eternity O fearefull consequence Remission (g) Necessaria est doctrina de remission peccatorum in Ecclesia nam haec porta est per quam ingredimur in coetum electorum vitam aeternam Aretius loc Com. de Remiss Peccat col mihi 191. of sinnes is the gate through which we enter into the company of the Elect and eternall life shut up this gate no getting into Heaven Now looke Pag. 51. In the New Covenant sayes he the Prophet Preached eternall remission but not yet actuall as though Gods people of old had not remission of sins in act before Christs comming in the flesh a man may as well say with the Papists they went not into heaven before Christs comming in his humane nature nay by this opinion they must never goe at all The Prophet David in preaching the new Covenant preached actuall remission Psalm 32.1 2. Blessed is the man whose transgression is forgiven that is remitted Blessed is the man unto whom the Lord imputeth not iniquity and ver 5. Thou forgavest the iniquity of my sinne that is thou didst remit as Saint (h) Beati quorum remissae sunt iniquitatesâ— Tu remisisti impieratem peccati mei Hâ—eron Descriptio beatitudinis petitur a causa efficiente continente quae est remissio peccatorum vel justificatio cum ejus effectis Ames Lect. in loc Hierome reads it this must needs beactuall remission and by consequent eternall in regard remission once had can never be lost and there is and ever was the same Numericall remission of sins to all beleevers All the Elect having alwayes (i) Non semper omnes electi eam habent actu sed omnes Credentes eam actu habent semper ergo electitum demum habent actu cum convertuntur fide donantur quoad propositum vero Dei eam habent Denique remissio seinel facta in hac vita semper in omnem aeternitarem durabit sic ut in aeternum non sunt imputandanohis peccata semel remissa Polan Syntag. lib. 6. cap. 36 pag. mihi 466. remission of sins in regard of Gods purpose and so it may be said to be eternall remission à parte ante as we use to say for time past and before it being in Gods eternall purpose but all the elect have not this remission alwayes in act when they doe beleeve and are converted then they have it in act and this is actuall remission Againe remission once granted doth remaine to all eternity for sinnes once remitted shall not be imputed to us for ever and thus it is eternall à parte post that is for time to come The second place he useth to prove his proposition pag. 52. is Gal. 4.25 (a) Ne enim videretur Jerosolymam a regibus patribus ingenuis liberis Abrahae filiis olim habitatam injuria comparate ancillae Hagar adstringit nominatim ad Jerosolymam praesentem ubi tunc Sacerdotes Scribae Pharisaei nomodidascali dominabantur in Synagoga Pareus in loc Jerusalem which now is and is in bondage with her children his argument from this place is this They that were in bondage had not knowledge of actuall and eternall remission He doth abuse this Text and wrests it contrary to the intent of the Scripture The Apostle by Jerusalem doth not understand the Jewes in the time of the old Testament but of Jerusalem that now is of the state of Jerusalem after Christ was manifested in the flesh as it was at that time when the Apostle spake these words And lest he should seeme injuriously to compare (b) Non considerat vetus Testamentum in se sed ostendit Hagar Ismaelem typum fuisse corum qui etiam manifestato Evangelio in serviture legis manere malunt quam amplecti veritatem Tossan in loc Jerusalem once inhabited of the Kings Patriarchs and free borne Sons of Abraham to Agar the bond-woman he doth restraine his speech to Jerusalem as it is now the present condition of it where the Priests Scribes Pharisees and the Teachers of the Law did rule in the Synagogue The Fathers before Christ did observe the Law by right because God did then command and approve of legall services but now these were abolished by Christ Yet these unbeleeving Jewes at this present would be under the Law in opposition to Christ and the freedome they might have by him and so bring themselves into bondage So that this place is not spoken of the Jewes in the time of the Law but of those who lived in the time of the Gospell For his answer pag. 53. That this was acknowledged that they should hereafter differ from servants but for the present they did not If they were for the present servants so farre forth that they lived and died without knowledge of actuall and eternall remission present they must needs perish and what benefit had they that the Church of the Jewes in after time should differ from servants who for the present lived and died in such a miserable condition But further to prove the people of the Jewes to be in bondage and so not to have knowledge of actuall and eternall remission heâ— goes on pag. 53. in these words If any say that the bondage of the Jewes was not a bondage of conscience but a yoake of ceremonies I answer Yes saith he even a bondage of conscience which stung their hearts for besides the authoritie of interpreters it is said that the children through feare of death were subject to bondage all their lives long Heb. 2.25 I would gladly know whom these interpreters are that hold that all the beleeving Jewes before Christs incarnation were under that bondage of conscience which stung their hearts Godly (c) Satan per peccatum in tristissima serviture sub jugo suo tenebar genus humanum ita ut non modo in continuo mortis meru essent verum etiam nihil aliud expectare possent miserrimi homines nisi ut per corporalem mortem in aeternam mortem seu damnationem praecipitarentur Osiand in loc Mors hic non separationem modo animae a corpore significat sed paenam quae ab irato deo infligituâ—ut aeternum exitium comprehendat Calvin in loc Interpreters expound it thus That Satan by sinne did hold all mankind in a sorrowfull servitude and bondage under his yoake that they were not onely in continuall feare of death but by corporall death did feare the falling downe headlong into eternall death By death in this place is to bee understood
inanibus sed legis praedicatione coÌ„minationeque paenarum a peccaris corum deterret paenitentibus remissionem peccatorum promittit Ludovic Lavat in Ezek. hom 47. Ezek. 13.22 Because with lyes yee have made the heart of the righteous sad whom I have not made sad and strengthened the hands of the wicked that he should not returne from his wicked way by promising him life Judgement must be applyed to whom it belongs and mercy to whom mercy belongs (g) Legem divinam vehementer acuit in vitia sui temporis vulgaria tanta cum acrimonÌ„ia in vectus est ut aculeos in animis hominum c. Evangelii itidem dulcissima praedicatione animos prosternatos sensu itae divinae percussos ereâ—it ad spem gratiae divinae ac salutis aeicrnae traduxit Melchior Adam in vita ejus Lucas Pollo a German divine a man of eminent parts was wont to preach the law exceeding earnestly inveighing against the common sinnes of the times in which he lived very â—â—arpely That he left a sting in the consciences and mindes of men insomuch that sparing none he gave offence to some which he regarded not having Gods command and the examples of the Prophets and Apostles to back him Againe he Preached the Gospell most sweetely labouring to lift up such as were cast downe and sensible of the wrath of God due to them for their sinnes and to bring them to the hope of Gods free grace and Eternall salvation And in his last sicknesse he desired that when he should be in an Agony and lye a dying to be put in minde of foure things First of Consolations concerning the remission of sinnes Secondly of Consolations concerning Gods gracious presence in afflictions and death it selfe Thirdly concerning finall conservation that God will conserve and keepe his elect against sinne death Satan and hell to Eternall life Fourthly of those words of Christ The Righteous shall goe into life Eternall And did tell the Minister to whom he had committed this charge that in doing thus he should execute the office of a true Pastor And is not this the care of all Gods faithfull Ministers who have had experience of the worke of God upon their owne consciences (h) Quis infirmatur non aegritudine corporls sedanimi qualitatem cuâ—ae suaedeseribit ab effectibus internis Cajetan in loc Quis infirmatur in fide ego non infirmor Si enim aliquem in fide vacillate animadverto sâ— cujus fideÌ„ gravibus tentationibus concuti video ut vix subsistere queat ita ego certe afficior ac si ipse eas tentationes sustinerem neque conquiescere possum donce tales iterum erigam confirmeÌ„ Luc. Osiard in loc 2 Cor. 5.11 Knowing therefore the terrour of the Lord we perswade men And when we see men in distresse of Conscience may we not say with the Apostle Who is weake and I am not weake 2 Cor. 11.29 Who is offended and I burn not I know there are in these parts of the Country many able Preachers who in their Sermons doe rightly and truely distinguish betweene Law and Gospell to the beating downe of the Kingdome of Satan and setting up the Kingdome of Jesus Christ in their severall Parishes whose bowells doe yearne over the soules of their people Witnesse their constant pious and painefull Preaching in such times when Preaching was most opposed whose tender bleeding Consciences having a hand of Iron held over them could not swallow downe that which this man did although their lively-hoods and liberties lay at Stake being threatned with suspension deprivation imprisonment witnesse the reading of the booke of Liberties and other innovations which he yeelded to without making question nay pleaded for them let him not goe about to cast dirt in their faces whose upright conversation and deare affection they expresse to the Soules committed to their charge makes them lovely and honourable in the sight of God and all that truely feare God In the beginning of pag. 27. This question is propounded Did not Moses preach grace The answer is No Moses preacheth the law of works This is answered before onely I propound two questions First whether did Moses ever preach justification by the workes of the Law in plaine termes whether did he ever lay this downe for a doctrine That a man may be justified by the workes of the Law in the sight of God Moses did preach the righteousnesse of faith and so he did preach grace Secondly Whether is not the (i) Foedus gratiae afferens applicans remissionem peccatorum justitiam vitam aetemaÌ„ omnibus in Christum mediatoreÌ„ credentibus ed perpetuum aeternum ac immutabile omnibus mundi temporibus unum arque ideÌ„ nulli abrogationi obnoxium omneÌ„ verustatis ac novitatis â—ationem excludens cumunâ— cademque sir falutis via Gerhaâ—d loco toÌ„ 3. col mihi 292. Covenant of grace one and the same preached in all ages by which all beleevers have beene are and shall be saved but we shall speake more fully of this hereafter I come to the next question propounded pag. 27. Did not Moses speake truth In the Pulpit he made this Answer that he did speake the truth and he did not speake the truth I meeting him on the morrow by accident told him that Moses was to be commended in that he spake the truth but he was blame worthy in that he did not speake the truth he made no answer for the present but writes to me afterward Nimirum tacuisse that he did conceale the truth And so makes him guilty of that which the Apostle pleads for his discharge Act. 20.27 I have not shunned to declare unto you all the Counsell of God And how it can stand with Heb. 3.5 (k) Summa vero est Mosen scilicet fideliter tradi disse populo quae illi Dominus mandaverat Calvin in loc And Moses verely was faithfull in all his house as a servant for a Testimony of those things which were to be spoken after Moses did deliver all things which were commanded him of God faithfully to the people for a Testimony of those things which were to be spoken these words are truely to be understood of the Gospell of Christ of which Moses was a witnesse so that here is set downe the (l) Sic consensus doctrinae Mâ—sis atque Apostoli in hac Epistola ex plicatae non obsâ—â—â—e explicabitur Paraeus in loc Agreement betweene the doctrine of Moses and the Apostle expressed in this Epistle so that they were both witnesses of one and the same Christ of one and the same Gospell and did Preach one and the same Doctrine Certainely then Moses did not hold his peace concerning any Truth he was to deliver from God to the people But in Print he sets downe this answer to the question Did not Moses speake Truth yes according to Law and Conscience But not according as the Truth is and was in Christ Let us
ergo sub V. T. ignotum tespâ—ibidem dâ—serte addiâ—ur quod manifestum in Evangelium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo etiam â—â—m innotuit licer minus clare De gradibus igitur latitudine praedicationis apostolus agit Gerhard locot Tom. 3 col mihi 231. revealed but not for the present manifested This plaister is too little to heale the sore whosoever hath the laying of it on he cannot hide and keepe secret his owne mystery of iniquity thus I meane his false Doctrine Grace and Truth was then revealed and manifested as sufficiently to the salvation of beleevers as now it is Whereas he saith hereafter to be revealed I say againe it was then revealed and was for substance one and the same then as it is now though not manifested in so high a degree and measure Page 31. at the latter end and at the beginning of page 32. he saith there are two things requisite First That we lay a sure foundation Secondly That we build rightly thereon and make right application of this foundation I speake not these things holy brethren saith he to (d) Hoc est ingenium humilitatis in seintueri sna mala in aliis eorum bona Lâ—ssius de virt Temp. anne x. lib. 4. c. 4. n. 48. teach you by whom I desire rather to be taught Why should a man lye against his owne conscience he came not to be taught but to taxe and to build his owne praises upon the foundation of false aspersions cast by himselfe upon other mens Ministery And what he is that will raise a false report and vent it in a Pulpiâ— judge you He desires to be taught Away with this humble pride and proud humility his owne words following shew his minde He saith He came to communicate his Doctrine and to give satisfaction the rather because it hath seldome or never beene free from cavillations as he cals it and exceptions by his owne confession his Doctrine hath beene alwayes excepted against it is because it hath beene alwayes false and erroneous And whereas he saith It was an unjust report that he would never dare to speake those things in publique before the learned which he taught his people at home This is a true report for he could never be brought to dispute before the Ministers though he hath beene earnestly challenged and urged thereunto He goes on still to praise (e) Contâ—a naturaÌ„ est humilitatis laudes proprias praedicare Gulielm Parisien de morib cap. 10. himselfe He saith it hath beene his care to lay a sure and sound foundation What need he take care to lay a sure and sound foundation that is already laid according to that Scripture 1 Cor. 3.11 which he names in the beginning of pag. 33. From whence observe this that if no (f) Quia aliud fundamentum poni minime potest jam constabâ—t patres qui fuerunt ante legem sub lege vixerunt in Christo haesisse alioqui ad salutem regnum coelorum non suissent aedificati Pet. Mart. in loc other foundation can be laid it is evident that the Fathers who were before the Law and those who lived under the Law did stay themselves upon Christ as upon a sure foundation Otherwise they could not have beene built up to Salvation and to the Kingdome of Heaven From hence we may gather what the state of the Church was from Adam to Moses which he professeth himselfe to be ignorant of Pag. 19. (g) Osâ—and Epiâ—om cent 2. cap. 9. Marcion the heretique doth affirme that all the Patriarchs and Prophets from Mâ—ses to John the Baptist were not partakers of Salvation Surely they will bee all hard put to it if as hee affirmes That the knowledge of actuall and eternall remission of sins was no Article of their Creâ—d or as he delivered it in the Pulpit That the People of the Jewes had not Actuall knowledge of eternall remission of sinnes Marcion and he dispose of the Fathers both alike Irenâ—us calleth Marcion justly the mouth of the Devill And when men should stand in Gods stead let them take heed they doe not deliver the Devils message and while they (h) Multi sunt qui nomen Christi quum obtendunt radicitus evellunt universam Dei veritatem Calvin Com. in Epist ad 1 Corin. cap. 3.11 pretend to lay a sure foundation doe as much as in them lies to raze the true foundation The foundation is (i) Supra fundamentum Apostolorum Prophetarum id est super doctrinam eorum vel aliter id est supra Christum qui est fundamentum Apostolorum Prophetartun Aquin. com in loc lect 6. Quia doctrina illorum ad hoc respicit fundamentum Aret. in loc Fundamentum hic pro doctrina samitur minime dubium est Calvin com in loc laid namely Christ and the Doctrine of Christ which Doctrine is contained in the Old and New Testament in the writings of the Apostles and Prophets Ephes 2.20 And are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner stone By foundation we may understand the Doctrine of the Prophets and Apostles because their Doctrine had respect altogether to Christ the Foundation Observe here that although the Apostles and Prophets were many yet it is not said in the plurall number foundations but in the singular foundation (k) Quamvis Apostoli prophetae multi fuerint non tamen hic dicuntur plurali numero fundanaenta sed sundametnuÌ„ quasi unum ut per hoc consensus concordia doctrinae cum ca quam olim tradiderant propherae significaretur Estus com in loc as of one to signifie unto us that the Doctrine of the Apostles was one and the same and agreed in one namely Christ it being the whole worke of both to set forth Christ unto us and to settle us upon him the Foundation our worke then is not about laying the Foundation but the saving and true application of it Page 33. in the latter end are these words I find that the greatest difference betweene the Papist and the Protestant is not about the foundation who it is but about the true and right application of this foundation But stay a little 1 Tim. 2.5 For there is one God and one Mediatour betweene God and man the man Christ Jesus This is the Foundation the Papists deny this The greatest difference then betwixt them and us will appeare plainely to be about the Foundation Papisticall Transubstantiation is repugnant to the humane nature of Christ and doth altogether destroy it The reason is plaine for by that they doe affirme the body of Christ to be invisible inpalpable incircumscript and illocall All which is against the essentiall properties of a true humane body such a one as Christ had and now hath and doth retaine after his resurrection and glorification as is manifest Luke 24.28 Mark 16.6 The Schoole (a) Duobus modis dicitur in Scripturis aliquid
unlesse they were done in faith and that by them the people did looke at the righteousnesse of faith aiming altogether at Jesus Christ in whom and by whom there was and ever is eternall remission who was (a) Quia ut primum caepit humani generis reparatio per justificationem hominum in Christo caepit Agni illius sanguis operari Estius in diffic Script loc Revel 13.8 The Lamb of God slaine from the foundation of the World But let us see what actuall remission which he calls a fleshly purifying is Why t is this when any of the people had outwardly defiled their bodies by touching any uncleane thing as for one the touching of a dead body they were to be excluded the congregation now by some legall service this uncleannesse was remitted namely by the act of sprinkling the water of separation and by this they had actuall remission of their uncleannesse which gave them admission into the Congregation againe The Prophets never had any Commission to preach the old Covenant separated and apart from the New neither is this actuall remission by legall services set downe but in reference to eternall remission by Christ neither did the Prophets ever preach it otherwayes for if they had they had Preached Justification by workes and the righteousnesse of the Law and so they and their hearers must needs come short of the righteousnesse of God which is by Faith and so perish everlastingly Oh damned Doctrine Page 51. About the middle To make these things more plaine saith he Take this proposition which I know will tingle in the eares of many happily it may tingle in his owne eares for t is pity but he should heare of it his proposition is this The knowledge of both actuall and eternall remission was no Article of the Jewish Creed but a part of that mystery which was kept secret from the giving of the Law untill the time of John Baptist his meaning is that all that time the Jewes had not knowledge of actuall and eternall remission as he layes it downe pag. 52. line 17. his reason is They differed nothing from servants so line the 20. he concludes they were in bondage and being so had not knowledge of actuall and eternall remission Marke and see if he doth not contradict his owne proposition pag. 51. line 6. he saith in the New Covenant the Prophet Preacht eternall remission why then he had knowledge of it and by Preaching made it knowne to others So then they had knowledge of that before the time of John Baptist as himselfe confesseth Againe he confesseth They Preached actuall remission by legall services Againe looke Pag. 53. line 3. he confesseth They had knowledge of actuall remission to come by the promised seed And herein he contradicts himselfe in saying It was a part of that mystery kept secret from the giving of the Law untill the time of John Baptist For then they could not have knowne it to come (b) Scientia est habitus demoÌ„strativus Aristot 6. Ethic. Knowledge is a Demonstrative habite and doth determin the Intellect to one side with certainty No question but the Jewes had so much knowledge whereby they did certainely and assuredly beleeve and were perswaded and did understand that their sins were really actually and eternally remitted in Christ By his actuall remission to come doth he understand Christs actuall comming in the flesh we must know that all true beleevers who lived before Christs comming in the flesh had actuall and eternall remission without which they could not be saved nor enter into Heaven He was up with (c) Patres sub lege non fuisse consortes aetornae vitae Osiand Epit. hist eccle Cent. 16. lib 2. cap. 21. Servetus in his Sermon but makes no mention of him in Print This Heretique held that the Fathers under the Law were not partakers of eternall life and according to his proposition this heretique speakes the truth To prove this proposition he brings in this place of Scripture Joh. 1.18 No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him Will he prove by this place that none of the Fathers and people of the Jewes did see God in regard of Actuall and eternall remission before Christs comming in the flesh Remission of sinnes is an Article of our Faith And did not they beleeve the same remission of sinnes which we doe To make things plaine I will here set downe what remission of sins is Remission of sins is forgivenesse of sin when both the guilt and punishment are freely pardoned for Christ alone to such as beleeve in him Now if the Fathers did beleeve eternall remission they must needs know it For in true saving Faith there are three things (d) Forma fidei docendi causa tribus partibus describi folet Notiria Assensu fiducia 1. Notiria est corum cognitio quae ad saâ—utem necessaria sunt 2. Assensus est quo firmiter credirut vera esse quae verbo Dei traduntur 3. hiducia est qua quisque fidelium fibi promissiones Evangelicas applicat Wolleb Theol. compend lib. 1. cap. 29. pag. 231. required Knowledge Assent and Application By Knowledge I mean the right conceiving of the necessary Doctrines of true Religion especially those which concerne Christ our Redeemer Assent is when a man knowing this Doctrine doth further approve of the same as whole some doctrine and the Truth of God directing us aright unto salvation Application is when we conceive in our hearts a true perswasion of Gods mercy towards us particularly in the free pardon of all our sins and for the salvation of our Soules The Jewes living in the time of the Law having true saving Faith must needs then have knowledge of Actuall and eternall remission having these three things which must needs be in all that did ever truely beleeve but it is proved by Scripture Act. 10.43 To him give all the Prophets witnesse that through his Name whosoever beleeveth in him shall receive remission of sins Three things observable in the Text. First That it is the proper Office of Christ by blotting out their sins to reconcile men to God Secondly That by Faith we obtaine remission of sinnes Thirdly That this (e) Quod haec doctrina non nova aut nuper fabricata sit sed jam olim ab ultimis seculis testes habuerit omnes Dei Prophetas Calvin in loc Doctrine of remission is no new Doctrine lately framed But of old from the beginnings of the world had all the Prophets of God witnesses to it and therefore they must of necessity know it But we will open the meaning of this place Joh. 1.18 No man hath seene God at any time c. God is said to be seene in Scripture diverse wayes First he is (f) Plures modi sunt videndi Deum 1. primus quo non in se sed in operibus suis videtur
Chamier de Sacram. V. T. lib. 3. cap. 2. Eucharist which we call the Lords Supper as well as we The Argument runnes thus The Eucharist is the Communion of the body and blood of Christ but Manna and water out of the Rocke were to the Israelites the Eucharist Therefore Manna and water out of the Rocke were to the Israelites the Communion of the body and blood of Christ It cannot therefore be denied but the Sacraments were to the Fathers in regard of the thing signified the same and equal to the Sacraments in the New Testament Saint (q) Aliud illi aliud nos sed specie visibili quod tamen hoe idem significaret virtute Spiritali Augustin in Evang. Joan. Tract 26. Col. mihi 228. Augustin saith The Sacraments of the Fathers in regard of the outward signes differ from ours but in regard of the substance and the thing signifyed they are the same This place then doth absolutely prove that they were not under the curse but had actuall remission and the knowledge of it present Page 56. At the latter end his Answer is They did cate the same meate but not after the same manner for they did eate Christ to come not present This is a new manner of eating Christ in the Sacrament which cannot be proved by Scripture There is in the Sacrament of the Eucharist a threefold (r) Ad ipsum Sacramentum Eucharistiae quod attinet est ibi mandacatio bibitio triplex 1 Oralis five corporalis 2 Spiritualis 3 Sacramentalis Lawrent Dialog Encharist pag. 460. eating First Orall or corporall Secondly Spirituall Thirdly Sacramentall Now all true beleevers doe spiritually eat the body and blood of Christ which really and indeed is taken and received not with the mouth of the body corporally but with the mouth of Faith spiritually The manner of their eating was by Faith ours is the same To say a man eats a thing to come is a grosse piece of non-sense How can that be can one eate that which he hath not can he eate bread to come Christ was as really present to the Fathers in their Sacrament of the Eucharist as he is to us in the Sacrament of the Lords Supper But that I may not be mistaken I will set downe what I meane by Christs reall presence in the Sacrament though we hold a reall presence of Christs body and blood in the Sacrament yet doe we not take it to be locall bodily or substantiall but spirituall and mysticall First to the signes by Sacramentall relation Secondly to the Communicants by Faith alone The first stands in this That when the elements of Bread and Wine are present to the hand and to the mouth of the receiver at the very same time the body and blood of Christ are presented to the minde thus and no otherwise is Christ present with the signes The second presence in respect of the Communicants is that Christ is really present to their beleeving hearts They by Faith applying when God gives Christ with his benefits and man for his part by Faith receives the same as they are given There ariseth that union which is betweene every good receiver and Christ himselfe which union is not forged but a reall true and neare conjunction nearer then which none is or can be because it is made by a solemne giving and receiving that passeth betweene God and Man as also by the bond of one and the same Spirit To come then to the point considering there is a reall union and consequently a reall communion betweene us and Christ there must needs be such a kinde of presence wherein Christ is truely and really present to the heart of him that receives the Sacrament in Faith And such a reall Communion was there betweene the Fathers and Christ and such a presence wherein Christ was really present to them in the Old Testament who received the Sacraments in Faith We conclude then they did cate Christ present If it be objected Christ was not in their time come in the flesh The Apostle makes answer (a) Est etiam fides praeteritarum rerum praesentium suturarum Aug. Enchâ—rid on cap. 8. Exhibitus patribus in promissione ita ut eorum fidei non minus praesens suerit sanguis Christi fundendus quam fidci nostrae praesens est jam olâ—m effusus Tessan praelect in loc Heb. 11.1 Now Faith is the substance of things hoped for the evidence of things not seene This place concernes the Worthies in the Old Testament as appeares in the following part of the chapter and stands in opposition to those who thinke things not to be truely present which are present by Faith So that Christ was present in his incarnation to the Fathers not in opinion or imaginarily but truely and really not potentially but actually God freely giving and they by Faith receiving whole Christ God and Man together with all his benefits were in eodem instanti in that very present point of time justified and their sinnes pardoned and actually remitted and did beleeve actuall and eternall remission of sinnes present to their soules for their everlasting salvation The blood of Christ being by Faith instantaneally and efficaciously present to them before his comming as it is to us now since his comming in the flesh But as he would have it the Fathers ate him to come we eate him gone and past and what will follow That neither they nor we but onely they who lived in the dayes of his flesh eate him present what 's become of Faith all this while Pag. 67. Doe you not saith he remember what was (c) Parcius ista memento whispered at the Assize some yeares past That the great malefactours condemned the little ones This it may be was true To this I answer there was a whispering at the Assize some yeares past That there was a great Malefactor as it seemed probable to cloake his owne guilt would have condemned and did accuse the innocent Pag. 73. Who would have thought saith he but that zeale for the Sabbath and God had beene an undoubted marke of Salvation but he concludes you see the contrary To this I answer had it beene true zeale it had beene an undoubted marke of a true Christian bat his words were when he preacht That people might make a strict conscience of the observation of the Sabbath and yet stone Christ out of the Church which to me seemes to be a lewd speech strictnesse implying sinceritie besides they that questioned our Saviour did it not so much out of conscience as humour Pag. 74. He propounds this question First whether a desire to be saved be an infallible note of salvation he saith the safest way is to say no. Secondly whether a desire to beleeve be Faith it selfe To this I answer if he speakes of every defire of salvation the question is needlesse and to propound a question of so great consequence without further expressing himselfe is but to set
its effective energie and efficacie Againe our love doth not onely beare witnesse to our Faith before men but also to our selves that we doe beleeve our consciences telling us that it is such a love that must needs flow from Faith and be a fruit and effect of it Good (b) Opera bona tripliciter veniunt consideranda 1. Ratione materiae sive objecti circa quod versantur 2. Ratione originis ex qua procedunt 3. Ratione finis in quem fiunt Laurent com in Epist Jaceb pag. mihi 178. workes are to be considered 1. In regard of the matter or object about which they are conversant 2. In regard of the originall from which they doe proceed 3. In regard of the end for which they are done Now who can judge of the proper and formall object of a mans love to the brethren whether grace be it or no or who can tell whether it flowes from a sincere affection to grace or no or whether there be any by end or not another man cannot judge 1 Cor. 2.11 For what man knoweth the things of man save the spirit of man which is in him by the (c) Spiritus hominis significar substantialem hominis pattem animum seu intellectum conscientiam hominis quae cuique certissime dictat quid in intimis cordis recessibus lateat quisque in sinu gerat Pare com in loc spirit wee are to understand the substantiall part of man the mind or intellect and conscience which doth certainly dictate and tell to every one what lies hid in the secret passages of his heart and every thing that hee carrieth in his bosome for the mind of man doth not onely understand those things which are abroad or mans outward actions but his very inwards And by reflexion upon it selfe knowes and understands that it understands it selfe And thus its plaine that no other can judge of a mans true love to the brethren but his conscience and spirit and the spirit sanctified can by the Word judge certainly another but conjecturally And thus you see our love beares witnesse to our faith in the secrets of our heart and doth infallibly evidence to us that we doe beleeve And my conscience evidences to me that this love could not be in my heart unlesse I had Faith and our Saviour tels us Mat. 25.40 (d) Eleemosyna haec est quae Christum pascit esurientem in paupere Prosper De promis praedict Dei par 2. cap. 7. Inasmuch as we imbrace his Brethren by acts of love we imbrace him in our armes which none can doe without Faith In his conference Pag. 13. he layes downe this as a Note of love to the brethren If they be in poverty to sell the whole or halfe of our possessions and divide among them The sicke man propounds this question Can I not love them unlesse I sell my possessions and divide among them The Minister makes answer Verily no for true love binds us not onely to lay downe our goods but our lives also where need requireth The sicke man saith He hath not loved them thus The Minister tels him then he hath loved them in word not in deed in tongue not in truth And concludes that few can by this marke be assured of their salvation because they come so farre short of the precept and example of our Lord. To this I answer Cannot a man love the Brethren unlesse he actually sell the whole or halfe of his possessions and divide among them its enough if he carry a minde to sell them if need require which every good Christian doth and will in case of necessity part with his estate and life too Pag. 14. In his conference he saith I doe for the present beleeve untill I shall see ground to the contrary that Saint John doth principally speake of our assurance whereby we know (e) Nos scimus quid nos scimus quia transivimus de morte ad vitam undescimus quia diligimus fratres Nemo interroget hominem redeat unusquifque ad cor suum si ibi invenerit Charitatem sraternam securus sit quia transiit de motte ad vitam Jam in dextra est Aug. Expos in Epist Joan. tract 5. col mihi 613. in fine one another to be the children of God this shewes he understands not the meaning of this place it being chiefely to be understood of the evidence we have in our selves Pag. 15. I doe affirme saith he that he that hath no greater witnesse in himselfe than love to the brethren shall never attaine to assurance of Salvation Mark how within the compasse of three leaves he doth say and unsay for Pag. 12. He doth confesse unfained love to the brethren is a testimony of grace received Now whosoever hath a testimony that he hath received Grace hath assurance by this of his Salvation it makes no matter whether the Testimony he hath be greater or lesse so it be sound and true and a Christian in this case may argue a minore ad majus from the lesser to the greater for he that in Truth hath this witnesse is infallibly certaine of the greater and may by this know that he hath that I meane Faith if by it he understands the greater They are cursed speeches of the sicke man to say Hell gapes for him he shall be damned And cursed be the time that ever I laid a foundation upon the sands As though to affirme that unfained love to the brethren is an infallible note of true beleevers were to lay a foundation upon the sands whereas the Apostle affirmes as much Master Perkins speaking of the right way of ministring comfort to a party distressed layes this downe for one ground Namely to love any man because he is a Christian and a childe of God is a sensible and certaine note of a man that is partaker of the true love of God in Christ and he proves it by this place we are upon 1 Joh. 3.14 Having laid downe this ground saith he The way whereby the party in distresse may be brought within the compasse of the promise of Salvation stands in two things in making tryall and applying of the promise First when a man is in the fit of Tentation he will say resolutely he is sure to be damned Aske him in this fit of his love to God he will answer he hath none at all but aske him further whether he love a man because he is a Christian and a Childe of God then he will say he doth indeed In the second place the applying of the promise of life everlasting to the party distressed And that is done by a kinde of reasoning The first part whereof is taken from the Word of God The second from the testimony of the distressed conscience And the conclusion is the applying of the promise on this manner Major Minor He that loves a man because he is a Christian and a childe of God is certainely himselfe a true childe of God But thou lovest a man because he is a Christian and a childe of God Therefore thou art a childe of God Conclus and art translated from death to life as the Apostle speakes Another ground of comfort for a party distressed Master Perkins layes downe from the unfaigned desire after grace which he in his Conference Page 3. and in his Booke Page 74. doth utterly reject First saith Master Perkins let the comforter aske the party in distresse whether he beleeve and repent The distressed party answers no he cannot repent nor beleeve Then we must further aske whether he doth desire to beleeve and repent To this he will answer he doth desire it with all his heart Now for applying the promise to the distressed the Argument will run thus He that hath an unfained desire to repent and beleeve hath remission of sins and life everlasting Major Minor Conelus But thou hast an earnest desire to repent and beleeve in Christ Therefore remission of sinnes and life everlasting is thine Thus Master Perkins But that I may comfort the poore weake Christian against such Doctrine as this That such as doe desire to beleeve doe not beleeve I will conclude with an Example I have read in the workes of that famous Divine Master Greenham who tels of one Master Chambers of Leycester who in his sickenesse grievously despaired and cryed out that he was damned and after dyed yet it is not for any to note him sayes he with the blacke marke of a reprobate One thing which he spake in his extremity O that I had but one drop of Faith must move all men to conceive well of him for by this it seemeth he had an heart which desired to repent and beleeve And therefore a repentant and beleeving heart indeed Blame me not for having a second bout at such Doctrine as this so destructive to poore distressed Consciences so contrary to the Word of God and against the experience of every true broken hearted Christian What Doctrine soever tends to the vilifying of a sanctified life is a Doctrine of devils though it appeare as an Angell of light And such as labour to make the Law of God of no use not so much as a rule of life to a beleever doe deny the Kingly Office of Christ and they are Antichrist Now the Lord give us broken hearts that we may be low in our owne eyes and not be led by our owne humours but that we may be guided by the Spirit of truth according to the word of Truth I will present you with the golden chaine of Salvation and I have done 1. God hath ordained 2. Christ hath merited 3. The Word doth promise 4. The Sacraments doe seale 5. Faith doth receive 6. The mouth doth confesse 7. Workes doe testifie Now to God onely wise Father Sonne and Holy Ghost be all praise as is most due for evermore FINIS